The Perfection of Wisdom in One Hundred Thousand Lines

The Blessed One having said this, the venerable Subhūti then said to him, “Blessed Lord, irreversible bodhisattva great beings are endowed with great qualities. Blessed Lord, irreversible bodhisattva great beings are endowed with immeasurable, incalculable, and inestimable qualities. Blessed Lord, irreversible bodhisattva great beings are endowed with qualities that cannot be made.”⁹⁷⁹

“It is so, Subhūti, it is so,” said the Blessed One. “Subhūti, irreversible bodhisattva great beings are endowed with great qualities. Subhūti, irreversible bodhisattva great beings are endowed with immeasurable, incalculable, and inestimable qualities. Blessed Lord, irreversible bodhisattva great beings are endowed with qualities that cannot be made. If you ask why, it is because they have fully acquired the limitless and infinite transcendent knowledge that is not shared in common with any śrāvakas or pratyekabuddhas. Abiding in this transcendent knowledge, irreversible bodhisattva great beings accomplish the kinds of exact knowledge‍—the kinds of exact knowledge that, when they have been accomplished, give rise to responses that are inexhaustible, even when questioned by the world with its gods, humans, and asuras.”

“Blessed Lord,” said Subhūti, “since the tathāgatas, arhats, perfectly complete buddhas have the power to reveal, over eons numerous as the grains of sand of the River Gaṅgā, the characters, indications, and signs of irreversible bodhisattva great beings, on account of which they are called irreversible bodhisattva great beings, Blessed Lord, please excellently reveal those states, the profound states in which bodhisattva great beings, when they are practicing the six perfections, complete the four applications of mindfulness, complete the four correct exertions, complete the four supports for miraculous ability, complete the five faculties, complete the five powers, complete the seven branches of enlightenment, and complete the noble eightfold path; complete the truths of the noble ones, complete the meditative concentrations, complete the immeasurable attitudes, complete the formless absorptions, complete the eight liberations, complete the nine serial steps of meditative absorption, complete the emptiness, signlessness, and wishlessness gateways to liberation, complete the extrasensory powers, complete the meditative stabilities, and complete the dhāraṇī gateways; and complete the ten powers of the tathāgatas, complete the four fearlessnesses, complete the four kinds of exact knowledge, complete great loving kindness, complete great compassion, complete the eighteen distinct qualities of the buddhas, complete omniscience, complete the knowledge of the aspects of the path, and complete all-aspect omniscience.”

“Excellent, Subhūti, excellent!” said the Blessed One. “Subhūti, it is excellent that you are thinking to ask the Tathāgata about those profound states, for the sake of irreversible bodhisattva great beings. Subhūti, this term profound is a designation⁹⁸⁰ of emptiness. It is a designation of signlessness, wishlessness, nonconditioning, nonarising, nonattachment, cessation, nirvāṇa, quiescence, real nature, the very limit of reality, and the realm of phenomena. Subhūti, those designations of nirvāṇa are the states that are profound.”

“Is it that they are only designations of nirvāṇa, but are not designations of all phenomena?” asked Subhūti.

“Subhūti,” replied the Blessed One, “the term profound is also a designation of all phenomena. Subhūti, physical forms are profound. Subhūti, feelings are profound. Subhūti, perceptions are profound. Subhūti, formative predispositions are profound. Subhūti, consciousness is profound. Subhūti, the eyes are profound. Subhūti, the ears are profound. Subhūti, the nose is profound. Subhūti, the tongue is profound. Subhūti, the body is profound. Subhūti, the mental faculty is profound. Subhūti, sights are profound. Subhūti, sounds are profound. Subhūti, odors are profound. Subhūti, tastes are profound. Subhūti, tangibles are profound. Subhūti, mental phenomena are profound. Subhūti, visual consciousness is profound. Subhūti, auditory consciousness is profound. Subhūti, olfactory consciousness is profound. Subhūti, gustatory consciousness is profound. Subhūti, tactile consciousness is profound. Subhūti, mental consciousness is profound. Subhūti, visually compounded sensory contact is profound. Subhūti, aurally compounded sensory contact is profound. Subhūti, nasally compounded sensory contact is profound. Subhūti, lingually compounded sensory contact is profound. Subhūti, corporeally compounded sensory contact is profound. Subhūti, mentally compounded sensory contact is profound. Subhūti, feelings conditioned by visually compounded sensory contact are profound. Subhūti, feelings conditioned by aurally compounded sensory contact are profound. Subhūti, feelings conditioned by nasally compounded sensory contact are profound. Subhūti, feelings conditioned by lingually compounded sensory contact are profound. Subhūti, feelings conditioned by corporeally compounded sensory contact are profound. Subhūti, feelings conditioned by mentally compounded sensory contact are profound. Subhūti, the earth element is profound. Subhūti, the water element is profound. Subhūti, the fire element is profound. Subhūti, the wind element is profound. Subhūti, the space element is profound. Subhūti, the consciousness element is profound. Subhūti, ignorance is profound. Subhūti, formative predispositions are profound. Subhūti, consciousness is profound. Subhūti, name and form are profound. Subhūti, the six sense fields are profound. Subhūti, sensory contact is profound. Subhūti, sensation is profound. Subhūti, craving is profound. Subhūti, grasping is profound. Subhūti, the rebirth process is profound. Subhūti, birth is profound. Subhūti, aging and death are profound. Subhūti, the perfection of generosity is profound. Subhūti, the perfection of ethical discipline is profound. Subhūti, the perfection of tolerance is profound. Subhūti, the perfection of perseverance is profound. Subhūti, the perfection of meditative concentration is profound. Subhūti, the perfection of wisdom is profound. Subhūti, the emptiness of internal phenomena is profound. Subhūti, the emptiness of external phenomena is profound. Subhūti, the emptiness of external and internal phenomena is profound. Subhūti, the emptiness of emptiness is profound. Subhūti, the emptiness of great extent is profound. Subhūti, the emptiness of ultimate reality is profound. Subhūti, the emptiness of conditioned phenomena is profound. Subhūti, the emptiness of unconditioned phenomena is profound. Subhūti, the emptiness of the unlimited is profound. Subhūti, the emptiness of that which has neither beginning nor end is profound. Subhūti, the emptiness of nonexclusion is profound. Subhūti, the emptiness of inherent nature is profound. Subhūti, the emptiness of all phenomena is profound. Subhūti, the emptiness of intrinsic defining characteristics is profound. Subhūti, the emptiness of that which cannot be apprehended is profound. Subhūti, the emptiness of nonentities is profound. Subhūti, the emptiness of essential nature is profound. Subhūti, the emptiness of an essential nature of nonentities is profound. Subhūti, the applications of mindfulness are profound. Subhūti, the correct exertions are profound. Subhūti, the supports for miraculous ability are profound. Subhūti, the faculties are profound. Subhūti, the powers are profound. Subhūti, the branches of enlightenment are profound. Subhūti, the noble eightfold path is profound. Subhūti, the truths of the noble ones are profound. Subhūti, the meditative concentrations are profound. Subhūti, the immeasurable attitudes are profound. Subhūti, the formless absorptions are profound. Subhūti, the liberations are profound. Subhūti, the serial steps of meditative absorption are profound. Subhūti, the emptiness, signlessness, and wishlessness gateways to liberation are profound. Subhūti, the extrasensory powers are profound. Subhūti, the meditative stabilities are profound. Subhūti, the dhāraṇī gateways are profound. Subhūti, the ten powers of the tathāgatas are profound. Subhūti, the four fearlessnesses are profound. Subhūti, the four kinds of exact knowledge are profound. Subhūti, great loving kindness is profound. Subhūti, great compassion is profound. Subhūti, the eighteen distinct qualities of the buddhas are profound. Subhūti, the fruit of having entered the stream is profound. Subhūti, the fruit of once-returner is profound. Subhūti, the fruit of non-returner is profound. Subhūti, arhatship is profound. Subhūti, individual enlightenment is profound. Subhūti, the knowledge of the aspects of the path is profound. Subhūti, all-aspect omniscience is profound. Subhūti, enlightenment is profound.

“Subhūti, if you ask how physical forms are profound, how feelings are profound, how perceptions are profound, how formative predispositions are profound, and how consciousness is profound; how the eyes are profound, how the ears are profound, how the nose is profound, how the tongue is profound, how the body is profound, and how the mental faculty is profound; how sights are profound, how sounds are profound, how odors are profound, how tastes are profound, how tangibles are profound, and how mental phenomena are profound; how visual consciousness is profound, how auditory consciousness is profound, how olfactory consciousness is profound, how gustatory consciousness is profound, how tactile consciousness is profound, and how mental consciousness is profound; how visually compounded sensory contact is profound, how aurally compounded sensory contact is profound, how nasally compounded sensory contact is profound, how lingually compounded sensory contact is profound, how corporeally compounded sensory contact is profound, and how mentally compounded sensory contact is profound; how feelings conditioned by visually compounded sensory contact are profound, how feelings conditioned by aurally compounded sensory contact are profound, how feelings conditioned by nasally compounded sensory contact are profound, how feelings conditioned by lingually compounded sensory contact are profound, how feelings conditioned by corporeally compounded sensory contact are profound, and how feelings conditioned by mentally compounded sensory contact are profound; how the earth element is profound, how the water element is profound, how the fire element is profound, how the wind element is profound, how the space element is profound, and how the consciousness element is profound; how ignorance is profound, how formative predispositions are profound, how consciousness is profound, how name and form are profound, how the six sense fields are profound, how sensory contact is profound, how sensation is profound, how craving is profound, how grasping is profound, how the rebirth process is profound, and how birth is profound, and how aging and death are profound; how the perfection of generosity is profound, how the perfection of ethical discipline is profound, how the perfection of tolerance is profound, how the perfection of perseverance is profound, how the perfection of meditative concentration is profound, and how the perfection of wisdom is profound; how the emptiness of internal phenomena is profound, how the emptiness of external phenomena is profound, how the emptiness of external and internal phenomena is profound, how the emptiness of emptiness is profound, how the emptiness of great extent is profound, how the emptiness of ultimate reality is profound, how the emptiness of conditioned phenomena is profound, how the emptiness of unconditioned phenomena is profound, how the emptiness of the unlimited is profound, how the emptiness of that which has neither beginning nor end is profound, how the emptiness of nonexclusion is profound, how the emptiness of inherent nature is profound, how the emptiness of all phenomena is profound, how the emptiness of intrinsic defining characteristics is profound, how the emptiness of that which cannot be apprehended is profound, how the emptiness of nonentities is profound, how the emptiness of essential nature is profound, and how the emptiness of an essential nature of nonentities is profound; how the applications of mindfulness are profound, how the correct exertions are profound, how the supports for miraculous ability are profound, how the faculties are profound, how the powers are profound, how the branches of enlightenment are profound, and how the noble eightfold path is profound; how the truths of the noble ones are profound, how the meditative concentrations are profound, how the immeasurable attitudes are profound, how the formless absorptions are profound, how the liberations are profound, how the serial steps of meditative absorption are profound, how the emptiness, signlessness, and wishlessness gateways to liberation are profound, how the extrasensory powers are profound, how the meditative stabilities are profound, and how the dhāraṇī gateways are profound; how the powers of the tathāgatas are profound, how the fearlessnesses are profound, how the kinds of exact knowledge are profound, how great loving kindness is profound, how great compassion is profound, and how the eighteen distinct qualities of the buddhas are profound; and how the fruit of having entered the stream is profound, how the fruit of once-returner is profound, how the fruit of non-returner is profound, how arhatship is profound, how individual enlightenment is profound, how the knowledge of the aspects of the path is profound, and how all-aspect omniscience is profound, just as the real nature of physical forms is profound, so too are physical forms. Just as the real nature of feelings is profound, so too are feelings. Just as the real nature of perceptions is profound, so too are perceptions. Just as the real nature of formative predispositions is profound, so too are formative predispositions. And just as the real nature of consciousness is profound, so too is consciousness. Just as the real nature of the eyes is profound, so too are the eyes. Just as the real nature of the ears is profound, so too are the ears. Just as the real nature of the nose is profound, so too is the nose. Just as the real nature of the tongue is profound, so too is the tongue. Just as the real nature of the body is profound, so too is the body. And just as the real nature of the mental faculty is profound, so too is the mental faculty. Just as the real nature of sights is profound, so too are sights. Just as the real nature of sounds is profound, so too are sounds. Just as the real nature of odors is profound, so too are odors. Just as the real nature of tastes is profound, so too are tastes. Just as the real nature of tangibles is profound, so too are tangibles. And just as the real nature of mental phenomena is profound, so too are mental phenomena. Just as the real nature of visual consciousness is profound, so too is visual consciousness. Just as the real nature of auditory consciousness is profound, so too is auditory consciousness. Just as the real nature of olfactory consciousness is profound, so too is olfactory consciousness. Just as the real nature of gustatory consciousness is profound, so too is gustatory consciousness. Just as the real nature of tactile consciousness is profound, so too is tactile consciousness. And just as the real nature of mental consciousness is profound, so too is mental consciousness. Just as the real nature of visually compounded sensory contact is profound, so too is visually compounded sensory contact. Just as the real nature of aurally compounded sensory contact is profound, so too is aurally compounded sensory contact. Just as the real nature of nasally compounded sensory contact is profound, so too is nasally compounded sensory contact. Just as the real nature of lingually compounded sensory contact is profound, so too is lingually compounded sensory contact. Just as the real nature of corporeally compounded sensory contact is profound, so too is corporeally compounded sensory contact. And just as the real nature of mentally compounded sensory contact is profound, so too is mentally compounded sensory contact. Just as the real nature of feelings conditioned by visually compounded sensory contact is profound, so too are feelings conditioned by visually compounded sensory contact. Just as the real nature of feelings conditioned by aurally compounded sensory contact is profound, so too are feelings conditioned by aurally compounded sensory contact. Just as the real nature of feelings conditioned by nasally compounded sensory contact is profound, so too are feelings conditioned by nasally compounded sensory contact. Just as the real nature of feelings conditioned by lingually compounded sensory contact is profound, so too are feelings conditioned by lingually compounded sensory contact. Just as the real nature of feelings conditioned by corporeally compounded sensory contact is profound, so too are feelings conditioned by corporeally compounded sensory contact. And just as the real nature of feelings conditioned by mentally compounded sensory contact is profound, so too are feelings conditioned by mentally compounded sensory contact.

“Just as the real nature of the earth element is profound, so too is the earth element. Just as the real nature of the water element is profound, so too is the water element. Just as the real nature of the fire element is profound, so too is the fire element. Just as the real nature of the wind element is profound, so too is the wind element. Just as the real nature of the space element is profound, so too is the space element. And just as the real nature of the consciousness element is profound, so too is the consciousness element.

“Just as the real nature of ignorance is profound, so too is ignorance. Just as the real nature of formative predispositions is profound, so too are formative predispositions. Just as the real nature of consciousness is profound, so too is consciousness. Just as the real nature of name and form is profound, so too are name and form. Just as the real nature of the six sense fields is profound, so too are the six sense fields. Just as the real nature of sensory contact is profound, so too is sensory contact. Just as the real nature of sensation is profound, so too is sensation. Just as the real nature of craving is profound, so too is craving. Just as the real nature of grasping is profound, so too is grasping. Just as the real nature of the rebirth process is profound, so too is the rebirth process. Just as the real nature of birth is profound, so too is birth. And just as the real nature of aging and death is profound, so too are aging and death.

“Just as the real nature of the perfection of generosity is profound, so too is the perfection of generosity. Just as the real nature of the perfection of ethical discipline is profound, so too is the perfection of ethical discipline. Just as the real nature of the perfection of tolerance is profound, so too is the perfection of tolerance. Just as the real nature of the perfection of perseverance is profound, so too is the perfection of perseverance. Just as the real nature of the perfection of meditative concentration is profound, so too is the perfection of meditative concentration. And just as the real nature of the perfection of wisdom is profound, so too is the perfection of wisdom.

“Just as the real nature of the emptiness of internal phenomena is profound, so too is the emptiness of internal phenomena. Just as the real nature of the emptiness of external phenomena is profound, so too is the emptiness of external phenomena. Just as the real nature of the emptiness of external and internal phenomena is profound, so too is the emptiness of external and internal phenomena. Just as the real nature of the emptiness of emptiness is profound, so too is the emptiness of emptiness. Just as the real nature of the emptiness of great extent is profound, so too is the emptiness of great extent. Just as the real nature of the emptiness of ultimate reality is profound, so too is the emptiness of ultimate reality. Just as the real nature of the emptiness of conditioned phenomena is profound, so too is the emptiness of conditioned phenomena. Just as the real nature of the emptiness of unconditioned phenomena is profound, so too is the emptiness of unconditioned phenomena. Just as the real nature of the emptiness of the unlimited is profound, so too is the emptiness of the unlimited. Just as the real nature of the emptiness of that which has neither beginning nor end is profound, so too is the emptiness of that which has neither beginning nor end. Just as the real nature of the emptiness of nonexclusion is profound, so too is the emptiness of nonexclusion. Just as the real nature of the emptiness of inherent nature is profound, so too is the emptiness of inherent nature. Just as the real nature of the emptiness of all phenomena is profound, so too is the emptiness of all phenomena. Just as the real nature of the emptiness of intrinsic defining characteristics is profound, so too is the emptiness of intrinsic defining characteristics. Just as the real nature of the emptiness of that which cannot be apprehended is profound, so too is the emptiness of that which cannot be apprehended. Just as the real nature of the emptiness of nonentities is profound, so too is the emptiness of nonentities. Just as the real nature of the emptiness of essential nature is profound, so too is the emptiness of essential nature. And just as the real nature of the emptiness of an essential nature of nonentities is profound, so too is the emptiness of an essential nature of nonentities.

“Just as the real nature of the applications of mindfulness is profound, so too are the applications of mindfulness. Just as the real nature of the correct exertions is profound, so too are the correct exertions. Just as the real nature of the supports for miraculous ability is profound, so too are the supports for miraculous ability. Just as the real nature of the faculties is profound, so too are the faculties. Just as the real nature of the powers is profound, so too are the powers. Just as the real nature of the branches of enlightenment is profound, so too are the branches of enlightenment. And just as the real nature of the noble eightfold path is profound, so too is the noble eightfold path.

“Just as the real nature of the truths of the noble ones is profound, so too are the truths of the noble ones. Just as the real nature of the meditative concentrations is profound, so too are the meditative concentrations. Just as the real nature of the immeasurable attitudes is profound, so too are the immeasurable attitudes. Just as the real nature of the formless absorptions is profound, so too are the formless absorptions. Just as the real nature of the liberations is profound, so too are the liberations. Just as the real nature of the serial steps of meditative absorption is profound, so too are the serial steps of meditative absorption. Just as the real nature of the emptiness, signlessness, and wishlessness gateways to liberation is profound, so too are the emptiness, signlessness, and wishlessness gateways to liberation. Just as the real nature of the extrasensory powers is profound, so too are the extrasensory powers. Just as the real nature of the meditative stabilities is profound, so too are the meditative stabilities. And just as the real nature of the dhāraṇī gateways is profound, so too are the dhāraṇī gateways.

“Just as the real nature of the powers of the tathāgatas is profound, so too are the powers of the tathāgatas. Just as the real nature of the fearlessnesses is profound, so too are the fearlessnesses. Just as the real nature of the kinds of exact knowledge is profound, so too are the kinds of exact knowledge. Just as the real nature of great loving kindness is profound, so too is great loving kindness. Just as the real nature of great compassion is profound, so too is great compassion. And just as the real nature of the distinct qualities of the buddhas is profound, so too are the distinct qualities of the buddhas.

“Just as the real nature of the fruit of having entered the stream is profound, so too is the fruit of having entered the stream. Just as the real nature of the fruit of once-returner is profound, so too is the fruit of once-returner. Just as the real nature of the fruit of non-returner is profound, so too is the fruit of non-returner. Just as the real nature of arhatship is profound, so too is arhatship. Just as the real nature of individual enlightenment is profound, so too is individual enlightenment. Just as the real nature of the knowledge of the aspects of the path is profound, so too is the knowledge of the aspects of the path. And just as the real nature of all-aspect omniscience is profound, so too is all-aspect omniscience.”

Subhūti asked, “Blessed Lord, what is the real nature of physical forms like? Blessed Lord, what is the real nature of feelings like? Blessed Lord, what is the real nature of perceptions like? Blessed Lord, what is the real nature of formative predispositions like? Blessed Lord, what is the real nature of consciousness like?

“Blessed Lord, what is the real nature of the eyes like? Blessed Lord, what is the real nature of the ears like? Blessed Lord, what is the real nature of the nose like? Blessed Lord, what is the real nature of the tongue like? Blessed Lord, what is the real nature of the body like? Blessed Lord, what is the real nature of the mental faculty like?

“Blessed Lord, what is the real nature of sights like? Blessed Lord, what is the real nature of sounds like? Blessed Lord, what is the real nature of odors like? Blessed Lord, what is the real nature of tastes like? Blessed Lord, what is the real nature of tangibles like? Blessed Lord, what is the real nature of mental phenomena like?

“Blessed Lord, what is the real nature of visual consciousness like? Blessed Lord, what is the real nature of auditory consciousness like? Blessed Lord, what is the real nature of olfactory consciousness like? Blessed Lord, what is the real nature of gustatory consciousness like? Blessed Lord, what is the real nature of tactile consciousness like? Blessed Lord, what is the real nature of mental consciousness like?

“Blessed Lord, what is the real nature of visually compounded sensory contact like? Blessed Lord, what is the real nature of aurally compounded sensory contact like? Blessed Lord, what is the real nature of nasally compounded sensory contact like? Blessed Lord, what is the real nature of lingually compounded sensory contact like? Blessed Lord, what is the real nature of corporeally compounded sensory contact like? Blessed Lord, what is the real nature of mentally compounded sensory contact like?

“Blessed Lord, what is the real nature of feelings conditioned by visually compounded sensory contact like? Blessed Lord, what is the real nature of feelings conditioned by aurally compounded sensory contact like? Blessed Lord, what is the real nature of feelings conditioned by nasally compounded sensory contact like? Blessed Lord, what is the real nature of feelings conditioned by lingually compounded sensory contact like? Blessed Lord, what is the real nature of feelings conditioned by corporeally compounded sensory contact like? Blessed Lord, what is the real nature of feelings conditioned by mentally compounded sensory contact like?

“Blessed Lord, what is the real nature of the earth element like? Blessed Lord, what is the real nature of the water element like? Blessed Lord, what is the real nature of the fire element like? Blessed Lord, what is the real nature of the wind element like? Blessed Lord, what is the real nature of the space element like? Blessed Lord, what is the real nature of the consciousness element like?

“Blessed Lord, what is the real nature of ignorance like? Blessed Lord, what is the real nature of formative predispositions like? Blessed Lord, what is the real nature of consciousness like? Blessed Lord, what is the real nature of name and form like? Blessed Lord, what is the real nature of the six sense fields like? Blessed Lord, what is the real nature of sensory contact like? Blessed Lord, what is the real nature of sensation like? Blessed Lord, what is the real nature of craving like? Blessed Lord, what is the real nature of grasping like? Blessed Lord, what is the real nature of the rebirth process like? Blessed Lord, what is the real nature of birth like? Blessed Lord, what is the real nature of aging and death like?

“Blessed Lord, what is the real nature of the perfection of generosity like? Blessed Lord, what is the real nature of the perfection of ethical discipline like? Blessed Lord, what is the real nature of the perfection of tolerance like? Blessed Lord, what is the real nature of the perfection of perseverance like? Blessed Lord, what is the real nature of the perfection of meditative concentration like? Blessed Lord, what is the real nature of the perfection of wisdom like?

“Blessed Lord, what is the real nature of the emptiness of internal phenomena like? Blessed Lord, what is the real nature of the emptiness of external phenomena like? Blessed Lord, what is the real nature of the emptiness of external and internal phenomena like? Blessed Lord, what is the real nature of the emptiness of emptiness like? Blessed Lord, what is the real nature of the emptiness of great extent like? Blessed Lord, what is the real nature of the emptiness of ultimate reality like? Blessed Lord, what is the real nature of the emptiness of conditioned phenomena like? Blessed Lord, what is the real nature of the emptiness of unconditioned phenomena like? Blessed Lord, what is the real nature of the emptiness of the unlimited like? Blessed Lord, what is the real nature of the emptiness of that which has neither beginning nor end like? Blessed Lord, what is the real nature of the emptiness of nonexclusion like? Blessed Lord, what is the real nature of the emptiness of inherent nature like? Blessed Lord, what is the real nature of the emptiness of all phenomena like? Blessed Lord, what is the real nature of the emptiness of intrinsic defining characteristics like? Blessed Lord, what is the real nature of the emptiness of that which cannot be apprehended like? Blessed Lord, what is the real nature of the emptiness of nonentities like? Blessed Lord, what is the real nature of the emptiness of essential nature like? Blessed Lord, what is the real nature of the emptiness of an essential nature of nonentities like?

“Blessed Lord, what is the real nature of the applications of mindfulness like? Blessed Lord, what is the real nature of the correct exertions like? Blessed Lord, what is the real nature of the supports for miraculous ability like? Blessed Lord, what is the real nature of the faculties like? Blessed Lord, what is the real nature of the powers like? Blessed Lord, what is the real nature of the branches of enlightenment like? Blessed Lord, what is the real nature of the noble eightfold path like?

“Blessed Lord, what is the real nature of the truths of the noble ones like? Blessed Lord, what is the real nature of the meditative concentrations like? Blessed Lord, what is the real nature of the immeasurable attitudes like? Blessed Lord, what is the real nature of the formless absorptions like? Blessed Lord, what is the real nature of the liberations like? Blessed Lord, what is the real nature of the serial steps of meditative absorption like? Blessed Lord, what is the real nature of the emptiness, signlessness, and wishlessness gateways to liberation like? Blessed Lord, what is the real nature of the extrasensory powers like? Blessed Lord, what is the real nature of the meditative stabilities like? Blessed Lord, what is the real nature of the dhāraṇī gateways like?

“Blessed Lord, what is the real nature of the powers of the tathāgatas like? Blessed Lord, what is the real nature of the fearlessnesses like? Blessed Lord, what is the real nature of the kinds of exact knowledge like? Blessed Lord, what is the real nature of great loving kindness like? Blessed Lord, what is the real nature of great compassion like? Blessed Lord, what is the real nature of the eighteen distinct qualities of the buddhas like?

“Blessed Lord, what is the real nature of the fruit of having entered the stream like? Blessed Lord, what is the real nature of the fruit of once-returner like? Blessed Lord, what is the real nature of the fruit of non-returner like? Blessed Lord, what is the real nature of arhatship like? Blessed Lord, what is the real nature of individual enlightenment like? Blessed Lord, what is the real nature of the knowledge of the aspects of the path like? Blessed Lord, what is the real nature of all-aspect omniscience like?”

“Subhūti,” replied the Blessed One, “neither are there physical forms in the real nature of physical forms, nor is there a real nature other than physical forms. The real nature of physical forms is like that.

“Subhūti, neither are there feelings in the real nature of feelings, nor is there a real nature other than feelings. The real nature of feelings is like that.

“Subhūti, neither are there perceptions in the real nature of perceptions, nor is there a real nature other than perceptions. The real nature of perceptions is like that.

“Subhūti, neither are there formative predispositions in the real nature of formative predispositions, nor is there a real nature other than formative predispositions. The real nature of formative predispositions is like that.

“Subhūti, neither is there consciousness in the real nature of consciousness, nor is there a real nature other than consciousness. The real nature of consciousness is like that.